No More Learning

1832.

MR. COLERIDGE'S PHILOSOPHY. --SUBLIMITY. --SOLOMON. --MADNESS. --C. LAMB--
SFORZA's DECISION.


The pith of my system is to make the senses out of the mind--not the mind
out of the senses, as Locke did.

* * * * *

Could you ever discover any thing sublime, in our sense of the term, in the
classic Greek literature? never could. Sublimity is Hebrew by birth.

* * * * *

I should conjecture that the Proverbs and Ecclesiastes were written, or,
perhaps, rather collected, about the time of Nehemiah. The language is
Hebrew with Chaldaic endings. It is totally unlike the language of Moses on
the one hand, and of Isaiah on the other.

* * * * *

Solomon introduced the commercial spirit into his kingdom. I cannot think
his idolatry could have been much more, in regard to himself, than a state
protection or toleration of the foreign worship.

* * * * *

When a man mistakes his thoughts for persons and things, he is mad. A
madman is properly so defined.

* * * * *

Charles Lamb translated my motto _Sermoni propriora_ by--_properer for a
sermon_!

* * * * *

I was much amused some time ago by reading the pithy decision of one of the
Sforzas of Milan, upon occasion of a dispute for precedence between the
lawyers and physicians of his capital;--_Paecedant fures--sequantur
carnifices_. I hardly remember a neater thing.



_July_ 28. 1832.

FAITH AND BELIEF.


The sublime and abstruse doctrines of Christian belief belong to the
church; but the faith of the individual, centered in his heart, is or may
be collateral to them. [1]

Faith is subjective. I throw myself in adoration before God; acknowledge
myself his creature,--simple, weak, lost; and pray for help and pardon
through Jesus Christ: but when I rise from my knees, I discuss the doctrine
of the Trinity as I would a problem in geometry; in the same temper of
mind, I mean, not by the same process of reasoning, of course.

[Footnote 1:
Mr. Coleridge used very frequently to insist upon the distinction between
belief and faith. He once told me, with very great earnestness, that if he
were that moment convinced--a conviction, the possibility of which,
indeed, he could not realize to himself--that the New Testament was a
forgery from beginning to end--wide as the desolation in his moral
feelings would be, he should not abate one jot of his faith in God's power
and mercy through some manifestation of his being towards man, either in
time past or future, or in the hidden depths where time and space are not.
This was, I believe, no more than a vivid expression of what he always
maintained, that no man had attained to a full faith who did not
_recognize_ in the Scriptures a correspondency to his own nature, or see
that his own powers of reason, will, and understanding were preconfigured
to the reception of the Christian doctrines and promises. --ED. ]



_August_ 4. 1832.

DOBRIZHOFFER. [1]


I hardly know any thing more amusing than the honest German Jesuitry of
Dobrizhoffer. His chapter on the dialects is most valuable. He is surprised
that there is no form for the infinitive, but that they say,--I wish, (go,
or eat, or drink, &c. ) interposing a letter by way of copula,--forgetting
his own German and the English, which are, in truth, the same. The
confident belief entertained by the Abipones of immortality, in connection
with the utter absence in their minds of the idea of a God, is very
remarkable. If Warburton were right, which he is not, the Mosaic scheme
would be the exact converse. My dear daughter's translation of this book[2]
is, in my judgment, unsurpassed for pure mother English by any thing I have
read for a long time.

[Footnote 1:

"He was a man of rarest qualities,
Who to this barbarous region had confined
A spirit with the learned and the wise
Worthy to take its place, and from mankind
Receive their homage, to the immortal mind
Paid in its just inheritance of fame.
But he to humbler thoughts his heart inclined:
From Gratz amid the Styrian hills he came,
And Dobrizhofter was the good man's honour'd name.

"It was his evil fortune to behold
The labours of his painful life destroyed;
His flock which he had brought within the fold
Dispers'd; the work of ages render'd void,
And all of good that Paraguay enjoy'd
By blind and suicidal power o'erthrown.
So he the years of his old age employ'd,
A faithful chronicler, in handing down
Names which he lov'd, and things well worthy to be known.

"And thus when exiled from the dear-loved scene,
In proud Vienna he beguiled the pain
Of sad remembrance: and the empress-queen,
That great Teresa, she did not disdain
In gracious mood sometimes to entertain
Discourse with him both pleasurable and sage;
And sure a willing ear she well might deign
To one whose tales may equally engage
The wondering mind of youth, the thoughtful heart of age.

"But of his native speech, because well-nigh
Disuse in him forgetfulness had wrought,
In Latin he composed his history;
A garrulous, but a lively tale, and fraught
With matter of delight, and food for thought.
And if he could in Merlin's glass have seen
By whom his tomes to speak our tongue were taught,
The old man would have felt as pleased, I ween,
As when he won the ear of that great empress-queen.

"Little he deem'd, when with his Indian band
He through the wilds set forth upon his way,
A poet then unborn, and in a land
Which had proscribed his order, should one day
Take up from thence his moralizing lay,
And, shape a song that, with no fiction drest,
Should to his worth its grateful tribute pay,
And sinking deep in many an English breast,
Foster that faith divine that keeps the heart at rest. "

_Southey's Tale of Paraguay_, canto iii. st. 16. ]

[Footnote 2:
"An Account of the Abipones, an Equestrian People of Paraguay, From the
Latin of Martin Dobrizhoffer, eighteen Years a Missionary in that
Country. "--Vol. ii. p. 176. ]



_August_ 6. 1832.

SCOTCH AND ENGLISH. --CRITERION OF GENIUS. --DRYDEN AND POPE.

I have generally found a Scotchman with a little literature very
disagreeable. He is a superficial German or a dull Frenchman. The Scotch
will attribute merit to people of any nation rather than the English; the
English have a morbid habit of petting and praising foreigners of any sort,
to the unjust disparagement of their own worthies.

* * * * *

You will find this a good gage or criterion of genius,--whether it
progresses and evolves, or only spins upon itself. Take Dryden's Achitophel
and Zimri,--Shaftesbury and Buckingham; every line adds to or modifies the
character, which is, as it were, a-building up to the very last verse;
whereas, in Pope's Timon, &c. the first two or three couplets contain all
the pith of the character, and the twenty or thirty lines that follow are
so much evidence or proof of overt acts of jealousy, or pride, or whatever
it may be that is satirized. In like manner compare Charles Lamb's
exquisite criticisms on Shakspeare with Hazlitt's round and round
imitations of them.



_August_ 7. 1832.

MILTON'S DISREGARD OF PAINTING.


It is very remarkable that in no part of his writings does Milton take any
notice of the great painters of Italy, nor, indeed, of painting as an art;
whilst every other page breathes his love and taste for music. Yet it is
curious that, in one passage in the Paradise Lost, Milton has certainly
copied the _fresco_ of the Creation in the Sistine Chapel at Rome. I mean
those lines,--

----"now half appear'd
The tawny lion, pawing to get free
His hinder parts, then springs as broke from bonds,
And rampant shakes his brinded mane;--"&c. [1]

an image which the necessities of the painter justified, but which was
wholly unworthy, in my judgment, of the enlarged powers of the poet. Adam
bending over the sleeping Eve in the Paradise Lost[2] and Dalilah
approaching Samson, in the Agonistes[3] are the only two proper pictures I
remember in Milton.

[Footnote 1: Par. Lost, book vii. ver. 463. ]

[Footnote 2:

----"so much the more
His wonder was to find unwaken'd Eve
With tresses discomposed, and glowing cheek,
As through unquiet rest: he on his side
Leaning, half raised, with looks of cordial love
Hung over her enamour'd, and beheld
Beauty, which, whether waking or asleep,
Shot forth peculiar graces; then, with voice
Mild, as when Zephyrus on Flora breathes,
Her hand soft touching, whisper'd thus: Awake,
My fairest," &c.

Book v. ver. 8. ]

[Footnote 3:

"But who is this, what thing of sea or land?
Female of sex it seems,
That so bedeck'd, ornate, and gay,
Comes this way sailing
Like a stately ship
Of Tarsus, bound for the isles
Of Javan or Gadire,
With all her bravery on, and tackle trim,
Sails fill'd, and streamers waving,
Courted by all the winds that hold them play;
An amber-scent of odorous perfume
Her harbinger, a damsel train behind! "]




August 9. 1832.

BAPTISMAL SERVICE. --JEWS' DIVISION OF THE SCRIPTURE. --SANSKRIT.

I think the baptismal service almost perfect. What seems erroneous
assumption in it to me, is harmless. None of the services of the church
affect me so much as this. I never could attend a christening without tears
bursting forth at the sight of the helpless innocent in a pious clergyman's
arms.

* * * * *

The Jews recognized three degrees of sanctity in their Scriptures:--first,
the writings of Moses, who had the [Greek: autopsia]; secondly, the
Prophets; and, thirdly, the Good Books. Philo, amusingly enough, places his
works somewhere between the second and third degrees.

* * * * *

The claims of the Sanskrit for priority to the Hebrew as a language are
ridiculous.



August 11. 1832.

HESIOD. --VIRGIL. --GENIUS METAPHYSICAL. --DON QUIXOTE.


I like reading Hesiod, meaning the Works and Days. If every verse is not
poetry, it is, at least, good sense, which is a great deal to say.

* * * * *

There is nothing real in the Georgies, except, to be sure, the verse. [1]
Mere didactics of practice, unless seasoned with the personal interests of
the time or author, are inexpressibly dull to me. Such didactic poetry as
that of the Works and Days followed naturally upon legislation and the
first ordering of municipalities.

[Footnote 1:
I used to fancy Mr. Coleridge _paulo iniquior Virgilio_, and told him so;
to which he replied, that, like all Eton men, I swore _per Maronem_. This
was far enough from being the case; but I acknowledge that Mr. C. 's
apparent indifference to the tenderness and dignity of Virgil excited my
surprise. --ED. ]

* * * * *

All genius is metaphysical; because the ultimate end of genius is ideal,
however it may be actualized by incidental and accidental circumstances.

* * * * *

Don Quixote is not a man out of his senses, but a man in whom the
imagination and the pure reason are so powerful as to make him disregard
the evidence of sense when it opposed their conclusions. Sancho is the
common sense of the social man-animal, unenlightened and unsanctified by
the reason. You see how he reverences his master at the very time he is
cheating him.



_August_ 14. 1832.

STEINMETZ. --KEATS.


Poor dear Steinmetz is gone,--his state of sure blessedness accelerated;
or, it may be, he is buried in Christ, and there in that mysterious depth
grows on to the spirit of a just man made perfect! Could I for a moment
doubt this, the grass would become black beneath my feet, and this earthly
frame a charnel-house. I never knew any man so illustrate the difference
between the feminine and the effeminate.

* * * * *

A loose, slack, not well-dressed youth met Mr. ---- and myself in a lane
near Highgate. ---- knew him, and spoke. It was Keats. He was introduced to
me, and staid a minute or so. After he had left us a little way, he came
back and said: "Let me carry away the memory, Coleridge, of having pressed
your hand! "--"There is death in that hand," I said to ----, when Keats was
gone; yet this was, I believe, before the consumption showed itself
distinctly.



_August_ 16. 1832.

CHRIST'S HOSPITAL. --BOWYER.


The discipline at Christ's Hospital in my time was ultra-Spartan;--all
domestic ties were to be put aside. "Boy! " I remember Bowyer saying to me
once when I was crying the first day of my return after the holidays, "Boy!
the school is your father! Boy! the school is your mother! Boy! the school
is your brother! the school is your sister! the school is your first
cousin, and your second cousin, and all the rest of your relations! Let's
have no more crying! "

* * * * *

No tongue can express good Mrs. Bowyer. Val. Le Grice and I were once going
to be flogged for some domestic misdeed, and Bowyer was thundering away at
us by way of prologue, when Mrs. B. looked in, and said, "Flog them
soundly, sir, I beg! " This saved us. Bowyer was so nettled at the
interruption that he growled out, "Away, woman! away! " and we were let off.



_August_ 28. 1832.

ST. PAUL'S MELITA.


The belief that Malta is the island on which St. Paul was wrecked is so
rooted in the common Maltese, and is cherished with such a superstitious
nationality, that the Government would run the chance of exciting a tumult,
if it, or its representatives, unwarily ridiculed it. The supposition
itself is quite absurd. Not to argue the matter at length, consider these
few conclusive facts:--The narrative speaks of the "barbarous people," and
"barbarians,"[1] of the island. Now, our Malta was at that time fully
peopled and highly civilized, as we may surely infer from Cicero and other
writers. [2] A viper comes out from the sticks upon the fire being lighted:
the men are not surprised at the appearance of the snake, but imagine first
a murderer, and then a god from the harmless attack. Now in our Malta there
are, I may say, no snakes at all; which, to be sure, the Maltese attribute
to St. Paul's having cursed them away. Melita in the Adriatic was a
perfectly barbarous island as to its native population, and was, and is
now, infested with serpents. Besides the context shows that the scene is in
the Adriatic.

[Footnote 1:
Acts xxviii. 2. and 4. Mr. C. seemed to think that the Greek words had
reference to something more than the fact of the islanders not speaking
Latin or Greek; the classical meaning of [Greek: Barbaroi]. -ED. ]

[Footnote 2:
Upwards of a century before the reign of Nero, Cicero speaks at
considerable length of our Malta in one of the Verrine orations. See Act.
ii. lib. iv. c. 46. "Insula est Melita, judices," &c. There was a town, and
Verres had established in it a manufactory of the fine cloth or cotton
stuffs, the _Melitensis vestis_, for which the island is uniformly
celebrated:--

"Fertilis est Melite sterili vicina Cocyrae
Insula, quam Libyci verberat unda freti. "

Ovid. Fast. iii. 567.

And Silius Italicus has--


----"telaque _superba_
_Lanigera_ Melite. "

Punic. xiv. 251.

Yet it may have been cotton after all--the present product of Malta.
Cicero
describes an _ancient_ temple of Juno situated on a promontory near the
town, so famous and revered, that, even in the time of Masinissa, at least
150 years B. C. , that prince had religiously restored some relics which his
admiral had taken from it. The plunder of this very temple is an article of
accusation against Verres; and a deputation of Maltese (_legati
Melitenses_) came to Rome to establish the charge. These are all the facts,
I think, which can be gathered from Cicero; because I consider his
expression of _nudatae urbes_, in the working up of this article, a piece
of rhetoric. Strabo merely marks the position of Melita, and says that the
lap-dogs called [Greek: kunidia Melitaia] were sent from this island,
though some writers attribute them to the other Melite in the Adriatic,
(lib. vi. ) Diodorus, however, a Sicilian himself by birth, gives the
following remarkable testimony as to the state of the island in his time,
which, it will be remembered, was considerably before the date of St.
Paul's shipwreck. "There are three islands to the south of Sicily, each of
which has a city or town ([Greek: polin]), and harbours fitted for the safe
reception of ships. The first of these is Melite, distant about 800 stadia
from Syracuse, and possessing several harbours of surpassing excellence.
Its inhabitants are rich and luxurious ([Greek: tous katoikountas tais
ousiais eudaimonas]). There are artizans of every kind ([Greek: pantodapous
tais exgasias]); the best are those who weave cloth of a singular fineness
and softness. The houses are worthy of admiration for their superb
adornment with eaves and brilliant white-washing ([Greek: oikias axiologous
kai kateskeuasmenas philotimos geissois kai koniamasi pezittotezon]). "--
Lib. v. c. 12. Mela (ii. c. 7. ) and Pliny (iii. 14. ) simply mark the
position. --ED. ]

* * * * *

The Maltese seem to have preserved a fondness and taste for architecture
from the time of the knights--naturally enough occasioned by the
incomparable materials at hand. [1]

[Footnote 1:
The passage which I have cited from Diodorus shows that the origin was much
earlier. --ED. ]



_August_ 19. 1832.

ENGLISH AND GERMAN. --BEST STATE OF SOCIETY.


It may be doubted whether a composite language like the English is not a
happier instrument of expression than a homogeneous one like the German. We
possess a wonderful richness and variety of modified meanings in our Saxon
and Latin quasi-synonymes, which the Germans have not. For "the pomp and
_prodigality_ of Heaven," the Germans must have said "_the
spendthriftness_. "[1] Shakspeare is particularly happy in his use of the
Latin synonymes, and in distinguishing between them and the Saxon.

[Footnote 1: _Verschwendung_, I suppose. --ED. ]

* * * * *

That is the most excellent state of society in which the patriotism of the
citizen ennobles, but does not merge, the individual energy of the man.



September 1. 1832.

GREAT MINDS ANDROGYNOUS. --PHILOSOPHER'S ORDINARY
LANGUAGE.


In chemistry and nosology, by extending the degree to a certain point, the
constituent proportion may be destroyed, and a new kind produced.

* * * * *

I have known _strong_ minds with imposing, undoubting, Cobbett-like
manners, but I have never met a _great_ mind of this sort. And of the
former, they are at least as often wrong as right. The truth is, a great
mind must be androgynous. Great minds--Swedenborg's for instance--are never
wrong but in consequence of being in the right, but imperfectly.

* * * * *

A philosopher's ordinary language and admissions, in general conversation
or writings _ad populum_, are as his watch compared with his astronomical
timepiece. He sets the former by the town-clock, not because he believes it
right, but because his neighbours and his cook go by it.



_January_ 2. 1833.

JURIES. --BARRISTERS' AND PHYSICIANS' FEES. --QUACKS. --CAESAREAN OPERATION. --
INHERITED DISEASE.


I certainly think that juries would be more conscientious, if they were
allowed a larger discretion. But, after all, juries cannot be better than
the mass out of which they are taken. And if juries are not honest and
single-minded, they are the worst, because the least responsible,
instruments of judicial or popular tyranny.


I should he sorry to see the honorary character of the fees of barristers
and physicians done away with. Though it seems a shadowy distinction, I
believe it to be beneficial in effect. It contributes to preserve the idea
of a profession, of a class which belongs to the public,--in the employment
and remuneration of which no law interferes, but the citizen acts as he
likes _in foro conscientiae_.

* * * * *

There undoubtedly ought to be a declaratory act withdrawing expressly from
the St. John Longs and other quacks the protection which the law is
inclined to throw around the mistakes or miscarriages of the regularly
educated practitioner.

* * * * *

I think there are only two things wanting to justify a surgeon in
performing the Caesarean operation: first, that he should possess
infallible knowledge of his art: and, secondly, that he should be
infallibly certain that he is infallible.

* * * * *

Can any thing he more dreadful than the thought that an innocent child has
inherited from you a disease or a weakness, the penalty in yourself of sin
or want of caution?

* * * * *

In the treatment of nervous cases, he is the best physician, who is the
most ingenious inspirer of hope.



_January_ 3. 1833.

MASON'S POETRY.


I cannot bring myself to think much of Mason's poetry. I may be wrong; but
all those passages in the Caractacus, which we learn to admire at school,
now seem to me one continued _falsetto_.



_January_ 4. 1833.

NORTHERN AND SOUTHERN STATES OF THE AMERICAN UNION. --ALL AND THE WHOLE.


Naturally one would have thought that there would have been greater
sympathy between the northern and north-western states of the American
Union and England, than between England and the Southern states. There is
ten times as much English blood and spirit in New England as in Virginia,
the Carolinas, &c. Nevertheless, such has been the force of the interests
of commerce, that now, and for some years past, the people of the North
hate England with increasing bitterness, whilst, amongst those of the
south, who are Jacobins, the British connection has become popular. Can
there ever be any thorough national fusion of the Northern and Southern
states? I think not. In fact, the Union will be shaken almost to
dislocation whenever a very serious question between the states arises. The
American Union has no _centre_, and it is impossible now to make one. The
more they extend their borders into the Indians' land, the weaker will the
national cohesion be. But I look upon the states as splendid masses to be
used, by and by, in the composition of two or three great governments.

* * * * *

There is a great and important difference, both in politics and
metaphysics, between _all_ and _the whole_. The first can never be
ascertained as a standing quantity; the second, if comprehended by insight
into its parts, remains for ever known. Mr. Huskisson, I thought,
satisfactorily refuted the ship owners; and yet the shipping interest, who
must know where the shoe pinches, complain to this day.



_January_ 7, 1833.

NINTH ARTICLE. --SIN AND SINS. --OLD DIVINES. --PREACHING EXTEMPORE.


"Very far gone," is _quam longissime_ in the Latin of the ninth article,--
as far gone as possible, that is, as was possible for _man_ to go; as far
as was compatible with his having any redeemable qualities left in him. To
talk of man's being _utterly_ lost to good, is absurd; for then he would be
a devil at once.

* * * * *

One mistake perpetually made by one of our unhappy parties in religion,--
and with a pernicious tendency to Antinomianism,--is to confound _sin_ with
_sins_. To tell a modest girl, the watchful nurse of an aged parent, that
she is full of _sins_ against God, is monstrous, and as shocking to reason
as it is unwarrantable by Scripture. But to tell her that she, and all men
and women, are of a sinful nature, and that, without Christ's redeeming
love and God's grace, she cannot be emancipated from its dominion, is true
and proper. [1]

[Footnote 1:
In a marginal scrap Mr. C. wrote:--"What are the essential doctrines of our
religion, if not sin and original sin, as the necessitating occasion, and
the redemption of sinners by the Incarnate Word as the substance of the
Christian dispensation? And can these be intelligently believed without
knowledge and steadfast meditation. By the unlearned, they may be worthily
received, but not by the unthinking and self-ignorant, Christian. "--ED. ]

* * * * *

No article of faith can be truly and duly preached without necessarily and
simultaneously infusing a deep sense of the indispensableness of a holy
life.

* * * * *

How pregnant with instruction, and with knowledge of all sorts, are the
sermons of our old divines! in this respect, as in so many others, how
different from the major part of modern discourses!

* * * * *

Every attempt, in a sermon, to cause emotion, except as the consequence of
an impression made on the reason, or the understanding, or the will, I hold
to be fanatical and sectarian.

* * * * *

No doubt preaching, in the proper sense of the word, is more effective than
reading; and, therefore, I would not prohibit it, but leave a liberty to
the clergyman who feels himself able to accomplish it. But, as things now
are, I am quite sure I prefer going to church to a pastor who reads his
discourse: for I never yet heard more than one preacher without book, who
did not forget his argument in three minutes' time; and fall into vague and
unprofitable declamation, and, generally, very coarse declamation too.
These preachers never progress; they eddy round and round. Sterility of
mind follows their ministry.




_January_ 20. 1833.

CHURCH OF ENGLAND.


When the Church at the Reformation ceased to be extra-national, it
unhappily became royal instead; its proper bearing is intermediate between
the crown and the people, with an inclination to the latter.

* * * * *

The present prospects of the Church weigh heavily on my soul. Oh! that the
words of a statesman-like philosophy could win their way through the
ignorant zealotry and sordid vulgarity of the leaders of the day!



_February_ 5. 1833.

UNION WITH IRELAND.


If any modification of the Union takes place, I trust it will be a total
divorce _a vinculo matrimonii_. I am sure we have lived a cat and dog life
of it. Let us have no silly saving of one crown and two legislatures; that
would be preserving all the mischiefs without any of the goods, if there
are any, of the union.

I am deliberately of opinion, that England, in all its institutions, has
received injury from its union with Ireland. My only difficulty is as to
the Protestants, to whom we owe protection. But I cannot forget that the
Protestants themselves have greatly aided in accelerating the present
horrible state of things, by using that as a remedy and a reward which
should have been to them an opportunity. [1]

If the Protestant Church in Ireland is removed, of course the Romish Church
must be established in its place. There can be no resisting it in common
reason.

How miserably imbecile and objectless has the English government of Ireland
been for forty years past! Oh! for a great man--but one really great man,--
who could feel the weight and the power of a principle, and unflinchingly
put it into act! But truly there is no vision in the land, and the people
accordingly perisheth. See how triumphant in debate and in action O'Connell
is! Why? Because he asserts a broad principle, and acts up to it, rests all
his body on it, and has faith in it. Our ministers--true Whigs in that--
have faith in nothing but expedients _de die in diem_. Indeed, what
principles of government can _they_ have, who in the space of a month
recanted a life of political opinions, and now dare to threaten this and
that innovation at the huzza of a mob, or in pique at a parliamentary
defeat?

[Footnote 1:
"Whatever may be thought of the settlement that followed the battle of the
Boyne and the extinction of the war in Ireland, yet when this had been made
and submitted to, it would have been the far wiser policy, I doubt not, to
have provided for the safety of the constitution by improving the quality
of the elective franchise, leaving the eligibility open, or like the
former, limited only by considerations of property. Still, however, the
scheme of exclusion and disqualification had its plausible side. The ink
was scarcely dry on the parchment-rolls and proscription-lists of the
Popish parliament. The crimes of the man were generalized into attributes
of his faith; and the Irish catholics collectively were held accomplices in
the perfidy and baseness of the king. Alas! his immediate adherents had
afforded too great colour to the charge. The Irish massacre was in the
mouth of every Protestant, not as an event to be remembered, but as a thing
of recent expectation, fear still blending with the sense of deliverance.
At no time, therefore, could the disqualifying system have been enforced
with so little reclamation of the conquered party, or with so little
outrage on the general feeling of the country. There was no time, when it
was so capable of being indirectly useful as a _sedative_ in order to the
application of the remedies directly indicated, or as a counter-power
reducing to inactivity whatever disturbing forces might have interfered
with their operation. And had this use been made of these exclusive laws,
and had they been enforced as the precursors and negative conditions,--but,
above all, as _bona fide_ accompaniments, of a process of _emancipation_,
properly and worthily so named, the code would at this day have been
remembered in Ireland only as when, recalling a dangerous fever of our
boyhood, we think of the nauseous drugs and drenching-horn, and
congratulate ourselves that our doctors now-a-days know how to manage these
things less coarsely. But this angry code was neglected as an opportunity,
and mistaken for a _substitute_: _et hinc illae* lacrymae! _"--Church and
State, p. 195. ]


* * * * *

I sometimes think it just possible that the Dissenters may once more be
animated by a wiser and nobler spirit, and see their dearest interest in
the church of England as the bulwark and glory of Protestantism, as they
did at the Revolution. But I doubt their being able to resist the low
factious malignity to the church which has characterized them as a body for
so many years.



_February_ 16. 1833.


FAUST. ----MICHAEL SCOTT, GOETHE, SCHILLER, AND WORDSWORTH.


Before I had ever seen any part of Goethe's Faust[1], though, of course,
when I was familiar enough with Marlowe's, I conceived and drew up the plan
of a work, a drama, which was to be, to my mind, what the Faust was to
Goethe's. My Faust was old Michael Scott; a much better and more likely
original than Faust. He appeared in the midst of his college of devoted
disciples, enthusiastic, ebullient, shedding around him bright surmises of
discoveries fully perfected in after-times, and inculcating the study of
nature and its secrets as the pathway to the acquisition of power. He did
not love knowledge for itself--for its own exceeding great reward--but in
order to be powerful. This poison-speck infected his mind from the
beginning. The priests suspect him, circumvent him, accuse him; he is
condemned, and thrown into solitary confinement: this constituted the
_prologus_ of the drama. A pause of four or five years takes place, at the
end of which Michael escapes from prison, a soured, gloomy, miserable man.
He will not, cannot study; of what avail had all his study been to him? His
knowledge, great as it was, had failed to preserve him from the cruel fangs
of the persecutors; he could not command the lightning or the storm to
wreak their furies upon the heads of those whom he hated and contemned, and
yet feared. Away with learning! away with study! to the winds with all
pretences to knowledge! We _know_ nothing; we are fools, wretches, mere
beasts. Anon I began to tempt him. I made him dream, gave him wine, and
passed the most exquisite of women before him, but out of his reach. Is
there, then, no knowledge by which these pleasures can be commanded? _That
way_ lay witchcraft, and accordingly to witchcraft Michael turns with all
his soul. He has many failures and some successes; he learns the chemistry
of exciting drugs and exploding powders, and some of the properties of
transmitted and reflected light: his appetites and his curiosity are both
stimulated, and his old craving for power and mental domination over others
revives. At last Michael tries to raise the Devil, and the Devil comes at
his call. My Devil was to be, like Goethe's, the universal humorist, who
should make all things vain and nothing worth, by a perpetual collation of
the great with the little in the presence of the infinite. I had many a
trick for him to play, some better, I think, than any in the Faust. In the
mean time, Michael is miserable; he has power, but no peace, and he every
day more keenly feels the tyranny of hell surrounding him. In vain he seems
to himself to assert the most absolute empire over the Devil, by imposing
the most extravagant tasks; one thing is as easy as another to the Devil.
"What next, Michael? " is repeated every day with more imperious servility.
Michael groans in spirit; his power is a curse: he commands women and wine!
but the women seem fictitious and devilish, and the wine does not make him
drunk. He now begins to hate the Devil, and tries to cheat him. He studies
again, and explores the darkest depths of sorcery for a receipt to cozen
hell; but all in vain. Sometimes the Devil's finger turns over the page for
him, and points out an experiment, and Michael hears a whisper--"Try
_that_, Michael! " The horror increases; and Michael feels that he is a
slave and a condemned criminal. Lost to hope, he throws himself into every
sensual excess,--in the mid-career of which he sees Agatha, my Margaret,
and immediately endeavours to seduce her. Agatha loves him; and the Devil
facilitates their meetings; but she resists Michael's attempts to ruin her,
and implores him not to act so as to forfeit her esteem. Long struggles of
passion ensue, in the result of which his affections are called forth
against his appetites, and, love-born, the idea of a redemption of the lost
will dawns upon his mind. This is instantaneously perceived by the Devil;
and for the first time the humorist becomes severe and menacing. A fearful
succession of conflicts between Michael and the Devil takes place, in which
Agatha helps and suffers. In the end, after subjecting him to every
imaginable horror and agony, I made him triumphant, and poured peace into
his soul in the conviction of a salvation for sinners through God's grace.

The intended theme of the Faust is the consequences of a misology, or
hatred and depreciation of knowledge caused by an originally intense thirst
for knowledge baffled. But a love of knowledge for itself, and for pure
ends, would never produce such a misology, but only a love of it for base
and unworthy purposes. There is neither causation nor progression in the
Faust; he is a ready-made conjuror from the very beginning; the _incredulus
odi_ is felt from the first line. The sensuality and the thirst after
knowledge are unconnected with each other.